瑜伽論記 3.194

3.194

以受等力，於相似境，或求和合，或求乖離等者，謂受境與愛境相似，於樂受境愛求和合，於苦受境愛求別離，名相似境，故說愛以受支為緣，無明但於內外二受生滅等相不如實知，不能制心而起不了行相，愛不親順不說為緣。若疎由迷而起受者亦有緣義，非如受親故偏說受與愛緣。

Regarding "Through the force of feeling and so forth, toward similar objects, either seeking conjunction or seeking separation," and so forth: the object of feeling and the object of craving are similar; toward objects of pleasant feeling, craving seeks conjunction; toward objects of painful feeling, craving seeks separation; these are called similar objects. Therefore craving is said to take the factor of feeling as condition. Ignorance merely fails to truly know the characteristics of arising and ceasing of internal and external feelings, and cannot restrain the mind, thus giving rise to the mental mode of non-comprehension; craving does not directly accord with it, so it is not stated as a condition. If one remotely gives rise to feeling through delusion, it also has the meaning of being a condition, but it is not direct like feeling; hence feeling is singled out as the condition for craving.